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  1. Aboulafia (1999). George Herbert Mead. In Acls Oxford (ed.), American National Biography.
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  2. Mitchell Aboulafia (1992). Mead and the Social Self. In R. Burch H. Saatkamp (ed.), Frontiers in American Philosophy. 102-111.
  3. Mitchell Aboulafia (ed.) (1991). Philosophy, Social Theory, and the Thought of George Herbert Mead. SUNY Press.
    This book brings together some of the finest recent critical and expository work on Mead, written by American and European thinkers from diverse traditions. For English-speaking audiences it provides an introduction to recent European work on Mead. The essays reveal the richness of Mead’s thought, and will stimulate those who have thought about him from very specific vantage points to consider him in new ways.
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  4. Mitchell Aboulafia (1986). The Mediating Self: Mead, Sartre, and Self-Determination. Yale University Press.
  5. Christopher Adair-Toteff (2005). Ernst Troeltsch and the Philosophical History of Natural Law. British Journal for the History of Philosophy 13 (4):733 – 744.
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  6. Emmanuel Alloa & Miriam Fischer (eds.) (2013). Leib und Sprache. Zur Reflexivität verkörperter Ausdrucksformen. Velbrück.
    Die elf Beiträge dieses Bandes gehen aus verschiedenen Blickwinkeln dem Problem der Verkörperung von Sinn nach: phänomenologische, psychoanalytische und sprachwissenschaftliche Ansätze bilden dabei den Schwerpunkt; sie werden aber durch Studien aus der Literaturtheorie, der politischen Theorie und der Filmwissenschaft ergänzt. Was heißt es – das ist die zentrale Frage –, den Körper als leibliches Medium aufzufassen, welches Sinn nicht nur verkörpert, sondern überhaupt erst entstehen lässt? Gibt es bereits eine Sprache des Leibes diesseits der Ebene ausdrücklicher Rede?
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  7. Emmanuel Alloa & Miriam Fischer (eds.) (2013). Leib und Sprache. Zur Reflexivität verkörperter Ausdrucksformen. Velbrück.
    Die elf Beiträge dieses Bandes gehen aus verschiedenen Blickwinkeln dem Problem der Verkörperung von Sinn nach: phänomenologische, psychoanalytische und sprachwissenschaftliche Ansätze bilden dabei den Schwerpunkt; sie werden aber durch Studien aus der Literaturtheorie, der politischen Theorie und der Filmwissenschaft ergänzt. Was heißt es – das ist die zentrale Frage –, den Körper als leibliches Medium aufzufassen, welches Sinn nicht nur verkörpert, sondern überhaupt erst entstehen lässt? Gibt es bereits eine Sprache des Leibes diesseits der Ebene ausdrücklicher Rede?
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  8. Lucas Angioni (1999). Aristóteles no século XX. [REVIEW] Educacao E Filosofia 13.
  9. Miriam Dolly Arancibia (2014). Cultura Ética de Las Organizaciones E Inclusión Social. Estudios Filosóficos Polianos 1.
    RESUMEN: Durante mucho tiempo las investigaciones sociológicas se centraron en el término exclusión. Existe, sin embargo, un abuso del término designando como tales, situaciones que en realidad responden a la vulnerabilidad creada por la degradación de las relaciones de trabajo, por la precarización o la marginación. Éstas son propiamente situaciones bajo amenaza de exclusión pero no son exclusión propiamente dicha, pueden desembocar en ella pero dependen de otra lógica. La lógica de la exclusión procede por discriminaciones oficiales, la marginación se (...)
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  10. Miriam Dolly Arancibia (ed.) (2014). La relación dialógica entre identidad y alteridad como base para la comprensión de los derechos humanos. Jagiellonian University.
    ¿Què se avizora para el ser humano cuando se piensa en un tema tan existencial como lo es el de sus derechos? ¿Predomina la incertidumbre, la desazòn, los diagnòsticos interminables sobre los males por los cuales la especie humana agonizarà inexorablemente? ¿O por el contrario, se vislumbra con optimismo un futuro de posibilidades siempre abiertas? La cuestiòn de los derechos humanos remite a reflexiones muy profundas en torno a la Identidad y a la Alteridad. Ambas nociones aparecen como supuestos implicitos (...)
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  11. Miriam Dolly Arancibia (2010). Lo radical y la libertad. Revista IISE, Universidad Nacional de San Juan 2.
    Para Foucault las relaciones de dominación son el camino de acceso al análisis del poder. Cabe la pregunta si la relación de poder es lucha, enfrentamiento, guerra, siendo ésta última el motor de las instituciones y el orden en la visión foucaultiana de la realidad. Para responderla aparecen nociones como la del mal radical de Hanna Arendt o la de libertad de Leonardo Polo. Aún cuando se trata de posiciones filosóficas distintas todas ellas vislumbran que lo auténticamente radical en el (...)
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  12. Francesco Barone & Ludovico Geymonat (1992). Omaggio a Ludovico Geymonat. Saggi e Testimonianze. Franco Muzzio Editore.
    Il volume comprende i saggi dei seguenti autori: Corrado Mangione, Enrico Bellone, Giulio Giorello, Marco Mondadori, Gabriele Lolli, Silvano Tagliagambe, Francesco Barone, Umberto Bottazzini, Vincenzo Cappelletti, Domenico Costantini, Piero Mangani, Carlos Minguez, Alberto Pasquinelli, Rossano Pancaldi, Mario Servi.
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  13. Michael Beaney (2005). The Rise and Fall of German Philosophy. British Journal for the History of Philosophy 13 (3):543 – 562.
  14. Enrico Bellone, Corrado Mangione, Giulio Giorello, Marco Mondadori, Gabriele Lolli, Silvano Tagliagambe, Francesco Barone, Umberto Bottazzini, Vincenzo Cappelletti, Domenico Costantini, Piero Mangani, Carlos Minguez, Alberto Pasquinelli, Rossano Pancaldi & Mario Servi (1992). Omaggio a Ludovico Geymonat. Franco Muzzio Editore.
  15. Nuria Sara Miras Boronat (2011). Dewey and the Task Before Us: The Making of the Democratic Experience. [REVIEW] European Journal of Pragmatism and American Philosophy (1):181-186.
    Review of essays by Bernstein, in translation. This book review could also be entitled “John Dewey: Old and New”, recalling a distant resemblance to one of the most well known books of Dewey, Individualism Old and New (1930). But in this case the subject pursued under this title would be the development in the reception of John Dewey’s work in the past century. This is a genuine hermeneutical reflection on the significance of one of the most important American intellectuals in (...)
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  16. Daniele Botti (2014). John Rawls, Peirce's Notion of Truth, and White's Holistic Pragmatism. History of Political Thought 35 (2):345-377.
    For the first time in print, this article reports passages from John Rawls’s graduate papers and annotations on books and manuscripts from his personal library. The analysis of this material shows the historical inaccuracy of the widespread assumption that Rawls’s philosophy owes very little to American pragmatism. Peirce’s notion of truth, as well as the holistic critique of pragmatism thatMortonWhite began in the late 1940s, prove significant at the very beginning of Rawls’s philosophical enterprise. In the light of this material, (...)
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  17. Donald Brierley (2015). Reflexivity Imagined as Art Practise. Dissertation, Usyd
  18. F. Thomas Burke (2008). (Anti)Realist Implications of a Pragmatist Dual-Process Active-Externalist Theory of Experience. Philosophia Scientiae 12 (1):187-211.
    Realism/antirealism issues are considered in light of a pragmatist dual-process active-externalist theory of experience. This theory posits two kinds of experience such that mentality (as a capacity for thinking, hypothesizing, theorizing, reasoning, deliberating) constitutes one of the two kinds of experience. The formal correspondence of theory with facts is characterized in terms of a functional correspondence between these two kinds of experience. Realist and constructivist aspects of this view are then discussed. Active externalism guarantees a kind of ecological realism that (...)
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  19. Lawrence E. Cahoone (2010). The Modern Intellectual Tradition. The Teaching Company.
    Disc 1. Philosophy and the modern age ; Scholasticism and the scientific revolution -- Disc 2. The rationalism and dualism of Descartes ; Locke's empiricism, Berkeley's idealism -- Disc 3. Neo-Aristotelians : Spinoza and Leibniz ; The Enlightenment and Rousseau -- Disc 4. The radical skepticism of Hume ; Kant's Copernican revolution -- Disc 5. Kant and the religion of reason ; The French Revolution and German idealism -- Disc 6. Hegel, the last great system ; Hegel and the English (...)
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  20. Scott Campbell (2000). Defending Common Sense. [REVIEW] Partisan Review 68 (3):500-503.
    The greatest philosopher of the twentieth century may not have been Wittgenstein, or Russell, or Quine (and he certainly wasn’t Heidegger), but he may have been a somewhat obscure and conservative Australian named David Stove (1927-94). If he wasn’t the greatest philosopher of the century, Stove was certainly the funniest and most dazzling defender of common sense to be numbered among the ranks of last century’s thinkers, better even—by far—than G. E. Moore and J. L. Austin. The twentieth century was (...)
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  21. Andrea Cerroni (2000). Covariance/Invariance: A Cognitive Heuristic in Einstein's Relativity Theory Formation. [REVIEW] Foundations of Science 5 (2):209-224.
    Relativity Theory by Albert Einstein has been so far littleconsidered by cognitive scientists, notwithstanding its undisputedscientific and philosophical moment. Unfortunately, we don't have adiary or notebook as cognitively useful as Faraday's. But physicshistorians and philosophers have done a great job that is relevant bothfor the study of the scientist's reasoning and the philosophy ofscience. I will try here to highlight the fertility of a `triangulation'using cognitive psychology, history of science and philosophy of sciencein starting answering a clearly very complex question:why (...)
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  22. Josepho Wu Chang-teh (1970). Dal neopositivismo allo storicismo scientifico. L'evoluzione filosofica di Ludovico Geymonat. Pontificia Universitas Gregoriana.
  23. Cristina Chimisso (2001). Gaston Bachelard: Critic of Science and the Imagination. Routledge.
    In this new study, Cristina Chimisso explores the work of the French Philosopher of Science, Gaston Bachelard by situating it within French cultural life of the first half of the century. The book is introduced by a study - based on an analysis of portraits and literary representations - of how Bachelard's admirers transformed him into the mythical image of the Philosopher, the Patriarch and the 'Teacher of Happiness'. Such a projected image is contrasted with Bachelard's own conception of philosophy (...)
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  24. Stephen R. L. Clark (2006). G.K.Chesterton: Thinking Backward, Looking Forward. Templeton Foundation Press.
    Offering a detailed study of early 20th-century essayist, poet, novelist, political campaigner, and theologian G.K. Chesterton, author Stephen R.L. Clark ...
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  25. S. Alan Corlew (2002). Michael Polanyi's Concept of Tacit Knowledge and its Implications for Christianity. Christianity and Society 12 (3):16-23.
    This article explores the implications of Michael Polanyi's concept of Tacit Knowledge for religious belief in general, and Christianity in particular, by investigating the relationship of tacit knowledge to commitment in scientific investigation, and extrapolating that relationship to commitments in the area of religious belief.
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  26. Tim Crane (2016). Wittgenstein, Bewitched. [REVIEW] The Times Literary Supplement 1:1-1.
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  27. Miguel de la Torre Gamboa & Rolando Picos Bovio (eds.) (2012). Inventario de la filosofía en Nuevo León. Juan Pablos Editor.
    A reflection on the philosophical traditions at the Autonomous University of Nuevo Leon and in the city of Monterrey.
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  28. Tanya De Villiers (2006). Mind and Language : Evolution in Contemporary Theories of Cognition. Dissertation, University of Stellenbosch
    This thesis gives an historical overview of some of the issues connecting philosophy of mind and philosophy of langauge in the twentieth century, especially with regard to the relevance of both disciplines to theories of cognition. Specifically, the interrelation between the theories of Peirce,Chomsky, Derrida, and Deacon are discussed. Furthermore, an overview of twentieth century views on mind in both philosophy and the cognitive sciences is given. The argument is made that many of the apparently insurmountable issues that plague theories (...)
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  29. M. J. Devaney (1997). "Since at Least Plato--" and Other Postmodernist Myths. St. Martin's Press.
    My dissertation is concerned with the misconceptions many postmodernist theorists and critics harbor about the history of western philosophy and about various branches of it, misconceptions that I contend are the source of the simplistic account of both postwar culture and literature, and eighteenth-and nineteenth-century realist fiction, that they provide. ;In the first chapter, I consider the campaign that a host of postmodernists have mounted against something they typically refer to as the "logic of either/or," alleged to structure western thought. (...)
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  30. Cathy Dobson, The Impact and Residue of Cartesian Dualism: The Relevance of Cartesian Skepticism.
    A concise review of skeptician in the Carterian model with a discussion of the reframing of the Cartesian paradigm by John McDowell in the 20th century.
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  31. Simon B. Duffy (ed.) (2006). Virtual Mathematics: The Logic of Difference. Clinamen.
    Of all twentieth century philosophers, it is Gilles Deleuze whose work agitates most forcefully for a worldview privileging becoming over being, difference over sameness; the world as a complex, open set of multiplicities. Nevertheless, Deleuze remains singular in enlisting mathematical resources to underpin and inform such a position, refusing the hackneyed opposition between ‘static’ mathematical logic versus ‘dynamic’ physical world. This is an international collection of work commissioned from foremost philosophers, mathematicians and philosophers of science, to address the wide range (...)
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  32. David Egan, Stephen Reynolds & Aaron Wendland (eds.) (2013). Wittgenstein and Heidegger. Routledge.
    Ludwig Wittgenstein and Martin Heidegger are arguably the two most influential philosophers of the twentieth century. Their work not only reshaped the philosophical landscape, but also left its mark on other disciplines, including political science, theology, anthropology, ecology, mathematics, cultural studies, literary theory, and architecture. Both sought to challenge the assumptions governing the traditions they inherited, to question the very terms in which philosophy’s problems had been posed, and to open up new avenues of thought for thinkers of all stripes. (...)
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  33. Sean Erwin (2015). Political Technique, the Conflict of Umori, and Foucault’s Reading of Machiavelli in Sécurité Territoire Population. Foucault Studies 19:172-190.
    For those familiar with Machiavelli’s texts, Foucault’s interpretation of Macchiavelli in his 1978 lecture series Sécurité, Territoire, Population1 is surprising. Although Machiavelli figures prominently in five of the thirteen lectures,2 Foucault treats Machiavelli as if he were the author of only one book—The Prince—and his reading treats this complex text as if it covered only one topic: how to guarantee the security of the Prince. Clearly Foucault did not intend his interpretation of Machiavelli as a close exegesis. Other discussions of (...)
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  34. Mathew A. Foust (2014). The Feminist Pacifism of William James and Mary Whiton Calkins. Hypatia 29 (4):889-905.
    In this paper, I accompany William James and Mary Whiton Calkins in the steps each takes toward his or her respective proposal of a moral equivalent of war. I demonstrate the influence of James upon Calkins, suggesting that the two share overlapping formulations of the problem and offer closely related—but significantly different—solutions. I suggest that Calkins's pacifistic proposal is an extension of that of her teacher—a feminist interpretation of his psychological and moral thought as brought to bear on the problem (...)
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  35. Mathew A. Foust (2013). Idealism, Pragmatism, and Feminism: The Philosophy of Ella Lyman Cabot, John J. Kaag. [REVIEW] European Journal of American Philosophy and Pragmatism 5 (2):184-190.
  36. James Franklin (1996). Catholic Thought and Catholic Action: Dr Paddy Ryan Msc. Journal of the Australian Catholic Historical Society 17:44-55.
    An account of the life of Dr P.J. Ryan, Australian Catholic scholastic philosopher and anti-Communist organiser.
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  37. Roberto Franzini Tibaldeo (2011). Sacrifice and Repentance as Self-Restraint. Hans Jonas’ Ethics for a Technological Epoch. Toronto Journal of Jewish Thought 3.
    The present article tries to analyze the role played in Hans Jonas’ ethical reflection by religious—namely, Jewish—tradition. Jonas goes in search of an ultimate foundation for his ethics and his theory of the good in order to face the challenges currently posed by technology’s nihilistic attitude towards life and ethics. Jonas’ ethical investigation enters into the domain of metaphysics, which offers an incomparable contribution to the philosophical endeavour, without undermining its overall independence. In this way, Jewish categories—such as remorse, shame, (...)
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  38. Roberto Franzini Tibaldeo (2009). La rivoluzione ontologica di Hans Jonas. Uno studio sulla genesi e il significato di “Organismo e libertà”. Mimesis.
    The book focuses on the thinking of the philosopher of Jewish origins, Hans Jonas (1903-1993), and precisely on his “philosophical biology”. The overall thesis is that this topic, which occupies the second stage of his thinking, is coherent with the previous phase (which focused on ancient Gnosticism), as well as with the following (which was dedicated to the ethics of responsibility). The main evidence supporting this thesis is the key notion of “ontological revolution”, the development of which I try to (...)
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  39. Matteo Gargani (2015). Forme di responsabilità. L'etica in Lukács come traccia per una rilettura. Isonomia: Online Philosophical Journal of the University of Urbino:1-38.
    The current image of Georg Lukács (1885-1971) is widely swayed by an interpretative standard grounded on a deep partition between his young (1910-1918),intermediate (1918-1930) and mature (1930-1971) intellectual production. Despite rejecting an undeniable discontinuity in Lukács’ philosophical evolution,especially between his pre-Marxist works (The Soul and the Forms and Theory of Romance) and the post-1918 Marxist production, I aim for a global reconsideration of Lukács’ philosophy, evaluating a greater unity in his thought. A reflection on ethical problems, specifically on the matter (...)
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  40. Ludovico Geymonat (1993). Norberto Bobbio, Ricordo di Ludovico Geymonat. Rivista di Filosofia 84 (1):3.
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  41. Ludovico Geymonat (1978). Contro il moderatismo. Interventi dal '45 al '78. Feltrinelli.
  42. Ludovico Geymonat (1973). Dibattito su "(Auto)critique de la science" con Levy-Leblond. Scientia 7.
  43. Ludovico Geymonat (1972). L'impossibile neutralità. Scientia 66:753.
  44. Ludovico Geymonat (1972). Unità della cultura. Scientia 1.
  45. Ludovico Geymonat (ed.) (1945). Erminio Juvalta, I limiti del razionalismo etico. Einaudi.
  46. Ludovico Geymonat (1936). Logica e filosofia della scienza. Rivista di Filosofia 37 (3):250-265.
  47. Ludovico Geymonat (1934). La nuova filosofia della natura in Germania. Bocca.
  48. Ludovico Geymonat, Carlo Becchi, Enrico Bellone, Francesco Bertola, Giovanni Boniolo, Umberto Bottazzini, Salvatore Califano, Mauro Ceruti, Gilberto Corbellini, Roberto Cordeschi, Alessandra Gliozzi, Felice Ippolito, Gabriele Lolli, Alberto Oliverio, Bianca Oscurati & Corrado Mangione (1996). Storia del Pensiero Filosofico e Scientifico - 8° vol. Garzanti.
  49. Ludovico Geymonat, Carlo Bernardini, Andrea Bonomi, Gianni Carchia, Ugo Fabietti, Edgardo Macorini, Riccardo Massa, Luciano Mecacci, Carlo Montaleone, Francesco Remotti, Giorgio Rodano, Carlo Sini, André Tosel, Salvatore Veca, Enrico Bellone & Corrado Mangione (1996). Storia del Pensiero Filosofico e Scientifico - 9° vol. Garzanti.
  50. Ludovico Geymonat, Bernardino Fantini, Corrado Mangione, Mario Quaranta, Silvano Tagliagambe & Giulio Giorello (1970). Storia del Pensiero Filosofico e Scientifico - 7° vol. Garzanti.
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